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'Demonology' is the systematic study of demons or beliefs about demons.[1] Insofar as it involves exegesis, demonology is an orthodox branch of theology.[2]
Demonology is the branch of theology relating to superhuman beings who are not gods."Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com It deals both with benevolent beings that have no circle of worshipers or so limited a circle as to be below the rank of gods, and with malevolent beings of all kinds. It may be noted that the original sense of "demon," from the time of Homer onward, was a benevolent being;van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9 but in English the name now connotes malevolence. Demons, when they are regarded as spirits, may belong to either of the classes of spirits recognized by primitive animism;[3] that is to say, they may be human, or non-human, separable souls, or discarnate spirits which have never inhabited a body. A sharp distinction is often drawn between these two classes, notably by the Melanesians, the West Africans and others; the Arab djinn, for example, are not reducible to modified human souls; at the same time these classes are frequently conceived as producing identical results, e.g. diseases.van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9"Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com
: ''See also: Classification of demons''
Under the head of demons are classified only such spirits as are believed to enter into relations with the human race; the term therefore includes:
# angels in the Judeo-Christian tradition that fell from grace,van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9
# human souls regarded as genii or familiars,[4]
# such as receive a cult (e.g., ancestor worship),van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9
# ghosts or other malevolent revenants.[5]
Excluded are souls conceived as inhabiting another world. But just as gods are not necessarily spiritual, demons may also be regarded as corporeal; vampires for example are sometimes described as human heads with appended entrails, which issue from the tomb to attack the living during the night watches. The so-called Spectre Huntsman of the Malay Peninsula is said to be a man who scours the firmament with his dogs, vainly seeking for what he could not find on earth - a buck mouse-deer pregnant with male offspring; but he seems to be a living man; there is no statement that he ever died, nor yet that he is a spirit. The incubi and Succubi of the Middle Ages are sometimes regarded as spiritual beings; but they were held to give proof of their bodily existence, such as offspring (though often deformed).[6] Belief in demons go back many millennia. Zorastrian faiths believed that there are 3,333 Demons, each one with specific dark dealings some Demons are responsible with things like, war, starvation and sickness.
According to some societies, all the affairs of life are supposed to be under the control of spirits, each ruling a certain "element" or even object, and themselves in subjection to a greater spirit.[7] For example, the Inuit are said to believe in spirits of the sea, earth and sky, the winds, the clouds and everything in nature. Every cove of the seashore, every point, every island and prominent rock has its guardian spirit. All are potentially of the malignant type, to be propitiated by an appeal to knowledge of the supernatural.[8] In Korea, countless demons inhabit the natural world; they fill household objects and are present in all locations. By the thousands they accompany travelers, seeking them out from their places in the elements.Demonology at the Online Encyclopedia, Originally appearing in Volume V08, Page 10 of the ''1911 Encyclopedia Britannica''
In ancient Babylon, demonology had an influence on even the most mundane elements of life, from petty annoyances to the emotions of love and hatred. The numerous demonic spirits were given charge over various parts of the human body, one for the head, one for the neck, and so on. In present-day Egypt, the ubiquitous jinn are believed to be so densely distributed that acts such as pouring water unto the ground are accompanied by seeking the permission of a potentially dampened spirit.Demonology at the Online Encyclopedia, Originally appearing in Volume V08, Page 10 of the ''1911 Encyclopedia Britannica''
Greek philosophers such as Porphyry, who claimed influence from Platonism,[9] and the fathers of the Christian Church, held that the world was pervaded with spirits,Demonology at the Online Encyclopedia, Originally appearing in Volume V08, Page 10 of the ''1911 Encyclopedia Britannica'' the latter of whom advanced the belief that demons received the worship directed at pagan gods.[10]
The ascription of malevolence to the world of spirits is by no means universal. In West Africa the Mpongwe believe in local spirits, just as do the Inuit; but they are regarded as inoffensive in the main. Passers-by must make some trifling offering as they near the spirits' place of abode; but it is only occasionally that mischievous acts, such as the throwing down of a tree on a passer-by, are, in the view of the natives, perpetuated by the class of spirits known as ''Ombuiri''.[11] So too, many of the spirits especially concerned with the operations of nature are conceived as neutral or even benevolent; the European peasant fears the corn-spirit only when he irritates him by trenching on his domain and taking his property by cutting the corn;[12] similarly, there is no reason why the more insignificant personages of the pantheon should be conceived as malevolent, and we find that the Petara of the Dyaks are far from indiscriminating and malignant, being viewed as invisible guardians of mankind.[13]
In the Zoroastrian tradition, Ahura Mazda, as the force of good Spenta Mainyu, will eventually be victorious in a cosmic battle with an evil force known as Angra Mainyu or Ahriman.[14]
While historical Judaism never "officially" recognized a rigid set of doctrines about demons,[15] many scholars believe that its post-exilic concepts of eschatology, angelology, and demonology were influenced by Zoroastrianism.[16][17] Some, however, believe that these concepts were received as part of the Kabbalistic tradition[18] passed down from Adam, Noah, and the Hebrew patriarchs.[19] See Sefer Yetzirah.
The Talmud declares that there are 7,405,926 demons, divided in 72 companies.[20] Indeed, some commentators hold that Satan was a prosecutor for God in early Judaism, and a somewhat minor angel at that.[21] While most people believe that ''Lucifer'' and ''Satan'' are different names for the same being, not all scholars subscribe to this view.[22]
There is more than one instance where demons are said to have come to be, as seen by the sins of the Watchers and the Grigori, of Lilith leaving Adam, of demons such as vampires, the demon-locusts from the Book of Revelation, impure spirits in Jewish folklore such as the dybbuk and of wicked humans that have become demons as well.[23]Josephus, Flavius, ''Wars of The Jews'', Book VII, Chapter VI, Par. 3, at Early Jewish Writings
Main articles: Christian demonology
Christianity is traditionally wary of the study of Demonology, typified by the words of Albert Magnus "It is taught by the demons, it teaches about the demons, and it leads to the demons."[24]
The most extensive exposition of Christian demonology are Heinrich Kramer's ''Malleus Maleficarum'', once thought to have been co-written by Jacob Sprenger;[25] and Nicholas Remy's ''Daemonolatreiae libri tres'', both assuming the reality of witchcraft and its capability of posing a threat to the Roman Catholic church.
Demonology refers to catalogues that attempt to name and set a hierarchy to demons and spirits thought to be malignant. In this sense, demonology can be seen as the mirror image of angelology, which attempts to compile the same information for good spirits.
In Christian tradition, demons are fallen angels,"Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com so demonology could be considered a branch of angelology and vice versa. The grimoires of occult magic are the tomes that contain the lore of this version of demonology, containing instructions on how to summon them and bend them to the conjuror's will.[26]
In the 15th century it was estimated that 133,306,668 angels fell from the Heavens in a total of 9 days according to the Bishop of Tusculum (c. 1273),[27] and this was reaffirmed by Alphonso de Spina (c. 1460).
On another note, The Book of Enoch, an apocryphal text, tells of 200 "sons of God" (angels) who became enamored with "daughters of men", and coupled with them, and were therefore banished from Heaven. Hence, the range between 200 and 133,306,668 is one estimate of the number of demons, at least according to some Christian sources.
The New Testament explicitly affirms the existence of lesser adversarial spirits. (Luke 4:41, 10:17-20; Ephesians 6:12; James 2:19; Revelation 16:13, 14) In Christianity, Satan is the leader of a force of evil opposing the all-good God."Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com
Practitioners of Ceremonial magic sometimes attempt to constrain and command demons to do their bidding, using methods such as the Goetia and The Book of Abramelin. The demons are often those mentioned in Christian demonology. These practitioners do not necessarily worship demons, but seek to deploy them to obtain their goals.
Other followers of the occult do worship demons, and refer to their religion as "demonolatry."[28]. Demonolators consider methods such as the Goetia very disrespectful towards the demons, and possibly dangerous for the operator. They instead use forms of prayer, magick and ritual which petition the demons, asking for their aid rather than commanding them.
Demonolators are not identical to practitioners of Theistic Satanism. They worship other demons (such as Belial and Leviathan) either alongside, or instead of Satan. [29] Some demonolators say that their form of demonolatry is a tradition, often familial, that is not related to the modern religious and philosophical movements collectively referred to as Satanism.[30]
In Islam, the devil Iblis (Satan and/or Lucifer in Christianity) was not an angel, but of a different kind, the jinn. (Humans are created from earth, Angels from light, and jinn from fire). The jinn though, are not necessarily evil; they could be good doers or sinners just like humans. Since the jinn and humans are the only kinds of creation who have the will to choose, the followers of Iblis could be jinn or human. The angels, on the other hand, are sinless and only obey the will of God.[31]
In the Qur'an, when God ordered those witnessing the creation of Adam to kneel before him (before Adam), "Iblis" refused to do so and was therefore damned for refusal to obey God's will.[32]
Some branches of Buddhism affirm the existence of Hells[33] peopled by demons who torment sinners and tempt mortals to sin, or who seek to thwart their enlightenment, with a demon named Mara as chief tempter.[34] However, it should be noted that most -but not all - of these "demons" are considered to be representations of mental obstructions. [35] Hinduism contains traditions of combats between its gods and various adversaries, such as the combat of Indra and the asura Vritra.[36]
★ Demon
★ Names of the demons
★ List of demons
★ Christian demonology
★ Hierarchy of demons
★ Classification of demons
★ Exorcism
★ Deal with the devil
1. "Demonology" at Dictionary.com Unabridged, (v 1.1) Random House, Inc., retrieved January 29 2007.
2. Theology definition and kinds of Theology at biblia.com
3. Animism at The Catholic Encyclopedia
4. Demon, entry in the ''Online Etymology Dictionary'', © 2001 Douglas Harper, hosted at dictionary.com
5. Ghost, entry in ''The American Heritage® Dictionary of the English Language'', Fourth Edition, Copyright © 2000, Houghton Mifflin Company, hosted at dictionary.com
6. Masello, Robert, ''Fallen Angels and Spirits of The Dark'', pp. 64-68, © 2004, The Berkley Publishing Group, 200 Madison Ave. New York, NY 10016, ISBN 0-399-51889-4
7. Ludwig, Theodore M., ''The Sacred Paths: Understanding the Religions of the World'', Second Edition, pp. 48-51, © 1989 Prentice-Hall, Inc., ISBN 0-02-372175-8
8. Rink, Henry (1875), "Chapter IV: Religion" of ''Tales and Traditions of the Eskimo'', London, 1875, at sacred-texts.com
9. Cumont, Franz (1911), ''The Oriental Religions in Roman Paganism'', Chapter VI: Persia, p. 267 at sacred-texts.com
10. Augustine, ''The City of God'', Book 8, Chapter 24, at the Christian Classics Etherial Library
11. Hamill Nassau, Robert (Rev.) M.D., S.T.D., (1904), ''Fetichism in West Africa'', Chapter V: Spiritual Beings in Africa - Their Classes and Functions, Charles Scribners Son
12. Frazer, Sir James George (1922), ''The Golden Bough: A Study of Magic and Religion'', Chapter 46, "The Corn-Mother in Many Lands," at The University of Adelaide Library
13. Greem, Eda (c. 1909), ''Borneo: The Land of River and Palm'' at the Project Canterbury website
14. "Who are the Zoroastrians," at tenets.zoroastrianism.com
15. Mack, Carol K., Mack, Dinah (1998), ''A Field Guide to Demons, Fairies, Fallen Angels and Other Subversive Spirits'', p. XXXIII, New York: Henry Holt and Co., ISBN 0-8050-6270-X
16. 'Zoroastrianism' at net.bible.org
17. Jahanian, Daryoush, M.D., "The Zoroastrian-Biblical Connections," at meta-religion.com
18. Franck, Adolphe (1843), translated by Sossnitz, I. (1926), ''The Kabbalah'', or, ''The Religious Philosophy of the Hebrews'', Part Two, Chapter IV, "Continuation of The Analysis of The Zohar: The Kabbalists' View of The World," p. 184 at sacred-texts.com
19. Mathers, S.L. McGregor (Translation from Latin - 1912), ''Kabbala Denudata: The Kabbala Unveiled'', Introduction, at sacred-texts.com
20. The Afterlife: Ancient Christian Beliefs at religioustolerance.org
21. "Satan: The OT View of Satan," at bibletexts.com
22. Davidson, Gustav (1967), ''A Dictionary of Angels, Including The Fallen Angels'', p. 176, Library of Congress Catalog Card Number: 66-19757
23. Demonology at jewishencyclopedia.com
24.
25. "Impact of ''Malleus Maleficarum'' on persecution of witches in England," at Medieval World - Etrusia's Guide to Medieval Britain
26. Masello, Robert, ''Fallen Angels and Spirits of The Dark'', p. 85, © 2004, The Berkley Publishing Group, 200 Madison Ave. New York, NY 10016, ISBN 0-399-51889-4
27. Davidson, Gustav (1967), ''A Dictionary of Angels, Including The Fallen Angels'', p. 352, Library of Congress Catalog Card Number: 66-19757
28. [1]
29. [2]
30. http://www.ofs-demonolatry.org/faq.htm#prove
31. "Who is Satan?" at understanding-islam.com
32. ''The Qur'an'' (Yusuf Ali, tr.): Sūra 38: Sād: Section 5 (65-88) at sacred-texts.com
33. Boeree, Dr. C. George (2000), Chapter: "Buddhist Cosmology", ''An Introduction to Buddhism'', Shippensburg University
34. "Demon" and "Mara" in the ''Glossary of Buddhist Terms'' at kadampa.org
35. Ibid.
36. Vritra at the ''Encyclopedia Mythica''
★ ''Dictionary of the History of Ideas'': Demonology
★ A to Z list of Demons
★ OFS Demonolatry
Description
Demonology is the branch of theology relating to superhuman beings who are not gods."Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com It deals both with benevolent beings that have no circle of worshipers or so limited a circle as to be below the rank of gods, and with malevolent beings of all kinds. It may be noted that the original sense of "demon," from the time of Homer onward, was a benevolent being;van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9 but in English the name now connotes malevolence. Demons, when they are regarded as spirits, may belong to either of the classes of spirits recognized by primitive animism;[3] that is to say, they may be human, or non-human, separable souls, or discarnate spirits which have never inhabited a body. A sharp distinction is often drawn between these two classes, notably by the Melanesians, the West Africans and others; the Arab djinn, for example, are not reducible to modified human souls; at the same time these classes are frequently conceived as producing identical results, e.g. diseases.van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9"Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com
Types
: ''See also: Classification of demons''
Under the head of demons are classified only such spirits as are believed to enter into relations with the human race; the term therefore includes:
# angels in the Judeo-Christian tradition that fell from grace,van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9
# human souls regarded as genii or familiars,[4]
# such as receive a cult (e.g., ancestor worship),van der Toorn, Becking, van der Horst (1999), ''Dictionary of Deities and Demons in The Bible'', Second Extensively Revised Edition, Entry: 'Demon', pp. 235-240, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9
# ghosts or other malevolent revenants.[5]
Excluded are souls conceived as inhabiting another world. But just as gods are not necessarily spiritual, demons may also be regarded as corporeal; vampires for example are sometimes described as human heads with appended entrails, which issue from the tomb to attack the living during the night watches. The so-called Spectre Huntsman of the Malay Peninsula is said to be a man who scours the firmament with his dogs, vainly seeking for what he could not find on earth - a buck mouse-deer pregnant with male offspring; but he seems to be a living man; there is no statement that he ever died, nor yet that he is a spirit. The incubi and Succubi of the Middle Ages are sometimes regarded as spiritual beings; but they were held to give proof of their bodily existence, such as offspring (though often deformed).[6] Belief in demons go back many millennia. Zorastrian faiths believed that there are 3,333 Demons, each one with specific dark dealings some Demons are responsible with things like, war, starvation and sickness.
Prevalence of demons
According to some societies, all the affairs of life are supposed to be under the control of spirits, each ruling a certain "element" or even object, and themselves in subjection to a greater spirit.[7] For example, the Inuit are said to believe in spirits of the sea, earth and sky, the winds, the clouds and everything in nature. Every cove of the seashore, every point, every island and prominent rock has its guardian spirit. All are potentially of the malignant type, to be propitiated by an appeal to knowledge of the supernatural.[8] In Korea, countless demons inhabit the natural world; they fill household objects and are present in all locations. By the thousands they accompany travelers, seeking them out from their places in the elements.Demonology at the Online Encyclopedia, Originally appearing in Volume V08, Page 10 of the ''1911 Encyclopedia Britannica''
In ancient Babylon, demonology had an influence on even the most mundane elements of life, from petty annoyances to the emotions of love and hatred. The numerous demonic spirits were given charge over various parts of the human body, one for the head, one for the neck, and so on. In present-day Egypt, the ubiquitous jinn are believed to be so densely distributed that acts such as pouring water unto the ground are accompanied by seeking the permission of a potentially dampened spirit.Demonology at the Online Encyclopedia, Originally appearing in Volume V08, Page 10 of the ''1911 Encyclopedia Britannica''
Greek philosophers such as Porphyry, who claimed influence from Platonism,[9] and the fathers of the Christian Church, held that the world was pervaded with spirits,Demonology at the Online Encyclopedia, Originally appearing in Volume V08, Page 10 of the ''1911 Encyclopedia Britannica'' the latter of whom advanced the belief that demons received the worship directed at pagan gods.[10]
Character of the spiritual world
The ascription of malevolence to the world of spirits is by no means universal. In West Africa the Mpongwe believe in local spirits, just as do the Inuit; but they are regarded as inoffensive in the main. Passers-by must make some trifling offering as they near the spirits' place of abode; but it is only occasionally that mischievous acts, such as the throwing down of a tree on a passer-by, are, in the view of the natives, perpetuated by the class of spirits known as ''Ombuiri''.[11] So too, many of the spirits especially concerned with the operations of nature are conceived as neutral or even benevolent; the European peasant fears the corn-spirit only when he irritates him by trenching on his domain and taking his property by cutting the corn;[12] similarly, there is no reason why the more insignificant personages of the pantheon should be conceived as malevolent, and we find that the Petara of the Dyaks are far from indiscriminating and malignant, being viewed as invisible guardians of mankind.[13]
Zoroastrian demonology
In the Zoroastrian tradition, Ahura Mazda, as the force of good Spenta Mainyu, will eventually be victorious in a cosmic battle with an evil force known as Angra Mainyu or Ahriman.[14]
Jewish demonology
While historical Judaism never "officially" recognized a rigid set of doctrines about demons,[15] many scholars believe that its post-exilic concepts of eschatology, angelology, and demonology were influenced by Zoroastrianism.[16][17] Some, however, believe that these concepts were received as part of the Kabbalistic tradition[18] passed down from Adam, Noah, and the Hebrew patriarchs.[19] See Sefer Yetzirah.
The Talmud declares that there are 7,405,926 demons, divided in 72 companies.[20] Indeed, some commentators hold that Satan was a prosecutor for God in early Judaism, and a somewhat minor angel at that.[21] While most people believe that ''Lucifer'' and ''Satan'' are different names for the same being, not all scholars subscribe to this view.[22]
There is more than one instance where demons are said to have come to be, as seen by the sins of the Watchers and the Grigori, of Lilith leaving Adam, of demons such as vampires, the demon-locusts from the Book of Revelation, impure spirits in Jewish folklore such as the dybbuk and of wicked humans that have become demons as well.[23]Josephus, Flavius, ''Wars of The Jews'', Book VII, Chapter VI, Par. 3, at Early Jewish Writings
Christian demonology
Main articles: Christian demonology
Christianity is traditionally wary of the study of Demonology, typified by the words of Albert Magnus "It is taught by the demons, it teaches about the demons, and it leads to the demons."[24]
The most extensive exposition of Christian demonology are Heinrich Kramer's ''Malleus Maleficarum'', once thought to have been co-written by Jacob Sprenger;[25] and Nicholas Remy's ''Daemonolatreiae libri tres'', both assuming the reality of witchcraft and its capability of posing a threat to the Roman Catholic church.
Demonology refers to catalogues that attempt to name and set a hierarchy to demons and spirits thought to be malignant. In this sense, demonology can be seen as the mirror image of angelology, which attempts to compile the same information for good spirits.
In Christian tradition, demons are fallen angels,"Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com so demonology could be considered a branch of angelology and vice versa. The grimoires of occult magic are the tomes that contain the lore of this version of demonology, containing instructions on how to summon them and bend them to the conjuror's will.[26]
In the 15th century it was estimated that 133,306,668 angels fell from the Heavens in a total of 9 days according to the Bishop of Tusculum (c. 1273),[27] and this was reaffirmed by Alphonso de Spina (c. 1460).
On another note, The Book of Enoch, an apocryphal text, tells of 200 "sons of God" (angels) who became enamored with "daughters of men", and coupled with them, and were therefore banished from Heaven. Hence, the range between 200 and 133,306,668 is one estimate of the number of demons, at least according to some Christian sources.
The New Testament explicitly affirms the existence of lesser adversarial spirits. (Luke 4:41, 10:17-20; Ephesians 6:12; James 2:19; Revelation 16:13, 14) In Christianity, Satan is the leader of a force of evil opposing the all-good God."Demon" from Funk & Wagnalls® ''New Encyclopedia'', © 2006 World Almanac Education Group, retrieved from history.com
Occult demonology
Practitioners of Ceremonial magic sometimes attempt to constrain and command demons to do their bidding, using methods such as the Goetia and The Book of Abramelin. The demons are often those mentioned in Christian demonology. These practitioners do not necessarily worship demons, but seek to deploy them to obtain their goals.
Other followers of the occult do worship demons, and refer to their religion as "demonolatry."[28]. Demonolators consider methods such as the Goetia very disrespectful towards the demons, and possibly dangerous for the operator. They instead use forms of prayer, magick and ritual which petition the demons, asking for their aid rather than commanding them.
Demonolators are not identical to practitioners of Theistic Satanism. They worship other demons (such as Belial and Leviathan) either alongside, or instead of Satan. [29] Some demonolators say that their form of demonolatry is a tradition, often familial, that is not related to the modern religious and philosophical movements collectively referred to as Satanism.[30]
Islamic demonology
In Islam, the devil Iblis (Satan and/or Lucifer in Christianity) was not an angel, but of a different kind, the jinn. (Humans are created from earth, Angels from light, and jinn from fire). The jinn though, are not necessarily evil; they could be good doers or sinners just like humans. Since the jinn and humans are the only kinds of creation who have the will to choose, the followers of Iblis could be jinn or human. The angels, on the other hand, are sinless and only obey the will of God.[31]
In the Qur'an, when God ordered those witnessing the creation of Adam to kneel before him (before Adam), "Iblis" refused to do so and was therefore damned for refusal to obey God's will.[32]
Demonology in Buddhism and Hinduism
Some branches of Buddhism affirm the existence of Hells[33] peopled by demons who torment sinners and tempt mortals to sin, or who seek to thwart their enlightenment, with a demon named Mara as chief tempter.[34] However, it should be noted that most -but not all - of these "demons" are considered to be representations of mental obstructions. [35] Hinduism contains traditions of combats between its gods and various adversaries, such as the combat of Indra and the asura Vritra.[36]
See also
★ Demon
★ Names of the demons
★ List of demons
★ Christian demonology
★ Hierarchy of demons
★ Classification of demons
★ Exorcism
★ Deal with the devil
References
1. "Demonology" at Dictionary.com Unabridged, (v 1.1) Random House, Inc., retrieved January 29 2007.
2. Theology definition and kinds of Theology at biblia.com
3. Animism at The Catholic Encyclopedia
4. Demon, entry in the ''Online Etymology Dictionary'', © 2001 Douglas Harper, hosted at dictionary.com
5. Ghost, entry in ''The American Heritage® Dictionary of the English Language'', Fourth Edition, Copyright © 2000, Houghton Mifflin Company, hosted at dictionary.com
6. Masello, Robert, ''Fallen Angels and Spirits of The Dark'', pp. 64-68, © 2004, The Berkley Publishing Group, 200 Madison Ave. New York, NY 10016, ISBN 0-399-51889-4
7. Ludwig, Theodore M., ''The Sacred Paths: Understanding the Religions of the World'', Second Edition, pp. 48-51, © 1989 Prentice-Hall, Inc., ISBN 0-02-372175-8
8. Rink, Henry (1875), "Chapter IV: Religion" of ''Tales and Traditions of the Eskimo'', London, 1875, at sacred-texts.com
9. Cumont, Franz (1911), ''The Oriental Religions in Roman Paganism'', Chapter VI: Persia, p. 267 at sacred-texts.com
10. Augustine, ''The City of God'', Book 8, Chapter 24, at the Christian Classics Etherial Library
11. Hamill Nassau, Robert (Rev.) M.D., S.T.D., (1904), ''Fetichism in West Africa'', Chapter V: Spiritual Beings in Africa - Their Classes and Functions, Charles Scribners Son
12. Frazer, Sir James George (1922), ''The Golden Bough: A Study of Magic and Religion'', Chapter 46, "The Corn-Mother in Many Lands," at The University of Adelaide Library
13. Greem, Eda (c. 1909), ''Borneo: The Land of River and Palm'' at the Project Canterbury website
14. "Who are the Zoroastrians," at tenets.zoroastrianism.com
15. Mack, Carol K., Mack, Dinah (1998), ''A Field Guide to Demons, Fairies, Fallen Angels and Other Subversive Spirits'', p. XXXIII, New York: Henry Holt and Co., ISBN 0-8050-6270-X
16. 'Zoroastrianism' at net.bible.org
17. Jahanian, Daryoush, M.D., "The Zoroastrian-Biblical Connections," at meta-religion.com
18. Franck, Adolphe (1843), translated by Sossnitz, I. (1926), ''The Kabbalah'', or, ''The Religious Philosophy of the Hebrews'', Part Two, Chapter IV, "Continuation of The Analysis of The Zohar: The Kabbalists' View of The World," p. 184 at sacred-texts.com
19. Mathers, S.L. McGregor (Translation from Latin - 1912), ''Kabbala Denudata: The Kabbala Unveiled'', Introduction, at sacred-texts.com
20. The Afterlife: Ancient Christian Beliefs at religioustolerance.org
21. "Satan: The OT View of Satan," at bibletexts.com
22. Davidson, Gustav (1967), ''A Dictionary of Angels, Including The Fallen Angels'', p. 176, Library of Congress Catalog Card Number: 66-19757
23. Demonology at jewishencyclopedia.com
24.
25. "Impact of ''Malleus Maleficarum'' on persecution of witches in England," at Medieval World - Etrusia's Guide to Medieval Britain
26. Masello, Robert, ''Fallen Angels and Spirits of The Dark'', p. 85, © 2004, The Berkley Publishing Group, 200 Madison Ave. New York, NY 10016, ISBN 0-399-51889-4
27. Davidson, Gustav (1967), ''A Dictionary of Angels, Including The Fallen Angels'', p. 352, Library of Congress Catalog Card Number: 66-19757
28. [1]
29. [2]
30. http://www.ofs-demonolatry.org/faq.htm#prove
31. "Who is Satan?" at understanding-islam.com
32. ''The Qur'an'' (Yusuf Ali, tr.): Sūra 38: Sād: Section 5 (65-88) at sacred-texts.com
33. Boeree, Dr. C. George (2000), Chapter: "Buddhist Cosmology", ''An Introduction to Buddhism'', Shippensburg University
34. "Demon" and "Mara" in the ''Glossary of Buddhist Terms'' at kadampa.org
35. Ibid.
36. Vritra at the ''Encyclopedia Mythica''
External links
★ ''Dictionary of the History of Ideas'': Demonology
★ A to Z list of Demons
★ OFS Demonolatry
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